1 Thessalonians 2:10Meaning & Commentary from the Church Fathers

“You,” he says, “are witnesses, and God also.” By this he gives his words a greater degree of credibility and adds the proof that especially could persuade them. The first proof might seem doubtful to those without knowledge, but the latter leaves no room for uncertainty.

Do not marvel at this. The Apostle did not consider that it was he, Paul, who was saying this, but rather that he greatly desired to persuade them. Therefore he says, “You are witnesses, and God also, how holily and justly and blamelessly we behaved among you who believe.”

It was necessary again to praise them. Therefore he first sets forth what could sufficiently assure them of his freedom from greed. He reasons thus: if, when I was in need there, I used nothing, then much more so now.

You are witnesses, and God also. God is a trustworthy witness. Yet since men do not know whether God bears witness to this, he also calls as witnesses those to whom the word is addressed.

“How holily.” That is, doing everything that ought to be done. For this is what “holily” means, in place of the expression “with the fear of God.”

“And justly.” That is, extorting money from no one, απαιτούντες χρημάτων άπαιτ"σεσι. Migne, in a footnote, prefers another reading of this place according to the codex of S. Marci Veneti. Instead of άπαιτοΰντες, it has άδικοΰντες, that is, wronging no one by demanding money. He finds the first reading inconsistent with both the sense and the rules of grammar.

“And blamelessly.” Not offending anyone, nor giving occasion for scandal.

“We behaved among you who believe.” Among unbelievers, however, the Apostle was called godless, a deceiver, a babbler, and utterly senseless.

You are indeed witnesses of our outward conduct, and God is witness of our inward disposition. You know how we preached the word of God among you in holiness and righteousness. In holiness, because it was not for the sake of your possessions. In righteousness, because you cannot accuse us of anything foreign to the Gospel.

This limitation shows us the precision of expression in the apostolic letter. He did not say, “We proved blameless toward all,” but, “toward you who believe.” He added the witness of God because men know only what is visible, while God knows even what is hidden from men.

Here the Apostle twice shows us an example of a pious oath, saying, “God is witness.”

The Apostle’s manner of action among the Thessalonians was as fearless and direct as it was gentle and quiet. “After we had suffered before and were shamefully treated at Philippi,” the Apostle writes, “we were bold in our God to speak to you the Gospel of God amid great conflict. We never used words of flattery before you, nor a pretext for gain. We might have appeared with weight as Apostles of Christ, but we were gentle among you, as a nurse tenderly cares for her own children. Working night and day so that we might not burden any of you, we exhorted and encouraged and charged each one of you, as a father does his own children, to walk worthily of God” (1 Thess 2:2, 5, 7, 9, 11–12).

Not burdening the Thessalonians with the Apostles’ support was a special and praiseworthy aspect of their apostolic labor. That labor did not cease day or night, for preaching alternated with manual work. There, too, exhausting labors continued day after day.

All this took place before everyone’s eyes, so all the Thessalonians could be witnesses of it. God is witness that nothing was taken from the Thessalonians, not because their participation was despised, nor because of pride. Rather, it was so this great labor might be counted by God as a pure sacrifice, and so there would be no occasion for reproach from the newly converted, and still less from enemies.

After this refutation of the accusations brought against him, the Apostle briefly portrays his activity in Thessalonica. He calls as witnesses the Thessalonians, eyewitnesses of his actions, and God, Who knows every disposition of his heart.

The Apostle’s conduct toward them, the Thessalonians, was fully worthy of his high ministry. Even though, having their trust (ΰμΐν τοΐς πιστεύουσίν), he could have dealt with them however he wished. As they know, the Apostle acted toward them as a good father and taught them only what was good.

From this tenth verse onward he speaks of how the holy Apostles conducted themselves after the Thessalonians’ conversion. This is indicated by the words, “we were among you who believe,” that is, after you had believed. Therefore verses eleven and twelve show how and what the Apostles taught them after they had already believed. Everything said up to and including verse nine concerns the Apostles’ activity in converting the Thessalonians. Verses ten, eleven, and twelve concern what followed their conversion.

“You are witnesses, and God also.” He first sets forth witnesses, so that he may dispose them more persuasively to receive his word without hesitation or doubt. Thus he gives his words a greater degree of credibility, adding what especially could persuade them, as Chrysostom says.